Romuva is a Baltic ethnic religious organization, reviving the religious practices of the Lithuanian people before their Christianization. Romuva is a folk religion community that claims to continue living Baltic pagan traditions which survived in folklore and customs.[1] [2] [3]

Romuva primarily exists in Lithuania but there are also congregations of adherents in Australia, Canada, the United States,[4] and England.[5] [6] [7] There are also Romuvans in Norway, for whom a formal congregation is being organized.[8] Believers of Baltic pagan faiths also exist in other nations, including Dievturība in Latvia.[9] Practising the Romuva faith is seen by many adherents as a form of cultural pride, along with celebrating traditional forms of art, retelling Baltic folklore, practising traditional holidays, playing traditional Baltic music, singing traditional dainas or hymns and songs as well as ecological activism and stewarding sacred places.[10]

Dievturība is a Neopagan religious movement, which claims to be a modern revival of the folk religion of the Latvians before Christianization in the 13th century. Adherents call themselves Dievtuŗi (singular Dievturis), literally "Dievs keepers", "people who live in harmony with Dievs".
The Dievtuŗi movement was founded in 1925 by Ernests Brastiņš. It was forcibly suppressed by Russian Communists in 1940, but later was revived. Approximately 650 persons are officially active members of Dievtuŗi movement. Among other notable persons, Raimonds Pauls has publicly declared himself to be Dievturis.

History
Dievturība started in 1925 and (as a reconstructionistic and folktruar movement) is primarily based on Latvian folklore, old folk songs (dainas) and mythology. By necessity, modern Dievturība differs from the historical Latvian religion. For example, there is no evidence that the Latvian pagans recognized a trinity of deities; in Dievturība, Dievs, Māra and Laima are a triune godhead.

Ernests Brastiņš (1892–1942) was the primary force in the early development of Dievturība. He was an artist, an amateur historian, a folklorist and an archaeologist. He documented many ancient Latvian temples and castles, writing the Index of Mythological Notions of Latvian Dainas. Dievturi Catechism is the main inspirational text of Dievturība.

The Book of Veles (also: Veles Book, Vles book, Vlesbook, Isenbeck's Planks, Велесова книга, Велесова књига, Велес книга, Книга Велеса, Дощечки Изенбека, Дощьки Изенбека) is a literary forgery claimed to be a text of ancient Slavic religion and history purportedly written on wooden planks.

It contains religious passages and accounts of history interspersed with religious morals. The earliest events in the book could be dated around 7th century BC and the latest happened in 9th century AD.

The book was allegedly discovered in 1919 and lost in 1941. It is widely held by scholars to be a forgery made in the 1940s–1950s or, which is less likely, in the early 19th century. The main decisive evidence is the language of the text which is a mixture of different modern Slavic languages with erroneous and invented forms and no regular grammar. Moreover, different modern editions of the book have different versions of its text. Regardless, some Slavic Neopagans use it as their sacred text.

Finnish Neopaganism (Finnish: suomenusko or Finnish: suomenuskoinen pakanuus; also formerly Finnish: ukonusko) is a Neopagan religious system that attempts to revive old Finnish paganism, the pre-Christian polytheistic ethnic religion of the Finnish people.

The main problem in the revival of Finnish paganism is the nature of pre-Christian Finnish culture, which relied on oral tradition and was completely no literate. The primary sources concerning Finnish native culture are written by latter-era Christians. They may be biased, tainted or unreliable.

Finnish Neopaganism is advocated by the Taivaannaula voluntary association (since 2007). Its existence is not reported by adherents.com (as of 2010). According to official statistics on religion in Finland in 2009, 79.7% of Finns are Lutherans, 17.7% are nonreligious, 1.1% Eastern Orthodox, and the remaining 1.3% are mostly adherent of smaller Christian denominations.

The Zbruch Idol (Polish: Światowid ze Zbrucza; Ukrainian: Збручанський ідол, Russian: Збручский идол) is a 9th century sculpture,[1] and one of the rarest monuments of pre-Christian Slavic beliefs. The pillar is commonly associated with the Slavic deity Svantevit, although opinions on the exact meaning of all the bas-reliefs and their symbols differ. Some argue that the three tiers of bas-reliefs represent the three levels of the world, from the bottom underworld, to the middle mortal world and the uppermost, largest, world of heavenly gods.

It is believed that the sculpture was disposed of in a pit some time after the baptism of Kievan Rus, like the idols in Kiev and Novgorod. In 19th century, when the Zbruch River (a tributary of the Dniester) changed its bed, the area where the pillar was buried became submerged.[2] It was discovered during a drought near the village called Liczkowce under Polish rule, now Lychkivtsi (Личківці), Ukraine, just north of Husiatyn, in 1848. The statue is now on display in the Archaeological Museum in Kraków, Poland, with exact copies located in a number of museums, including the State Historical Museum in Moscow.

Once employed as an industrial designer, Jórmundur Ingi now oversees one of the fastest growing religious groups in Iceland, the pagans. As Iceland's pagan leader, Jórmundur Ingi battles a hectic schedule. Yet, he still found time to put down the proverbial sword and shield to shed some light on Icelandic paganism, known as Asatru.

How has Asatru survived through the ages? Is it passed down by families?
Actually, very few of us were born into it or raised in Asatru. Most of us found it on our own. It is quite different in this respect from Christianity. With Christianity, first, you accept it or are baptized into it, and then you try it. In paganism, first, you try it, and if you like it, then you accept it. We never try to convert anyone.

What would you say is the underlying basis, or source of Asatru?
It stems from nature and culture. Culture, of course, is nothing more than the interaction between humans and nature. It is impossible to tell where culture ends and religion begins. In other words, you can define one end of human existence as cultural and one end as religious, but nobody knows where one blends into the other. From the point of view of paganism, especially thousands of years ago, there was no difference. We see this very clearly in India today. They see Christian missionaries as attacking Indian culture. It is impossible to throw away Hinduism and still be a Hindu.

Martin Golema

Dumézil's discovery of two opposing and complementary faces of the highest power – on the one side legal and priestly, kind, benevolent, shining, near to world and people ("as Mitra"), and on the other side magic, violent, threatening, dark, invisible and distant ("as Varuna") – gave rise to a lot of research in various Indo-European traditions. Despite the impressive results of such research, the functional place of "Slavic Mitra" is still open. On the following pages we would like to try to indicate whom, where and how to look for this place. Introduced will be several hypotheses with the aim to show that just this functional place probably created an important and irreplaceable part, maybe one of the key pillars of the ancient Slavic model of the world.

As a basic source of substantial analogies, we use the Vedic god Mitra. In the Rig-Veda there is only one hymn dedicated to him as to an independent divine being, far more often he creates an almost inseparable couple with Varuna that was often perceived as something integrated. He is worshipped at sunrise, his connection with the Sun and heaven explains the motives of the heaven ride. Horses, carriage, golden throne, metheglin, soma and cows are amongst his attributes. The name Mitra derives from the Indo-European root *mi-, *mei-, related to the idea of mediation, mutuality, legality, consent, and also to creating peace, friendship and affection (Топоров, 1988, 157–158).

In the Brahmanas commentary on Vedic hymns, according to Toporov the couple Mitra-Varuna has a fixed system of contradictions: beneficial-dangerous, close (internal) – distant (external), East – West, connected with the sun – connected with the moon, day – night, summer – winter, fire – water (the oldest Indian tradition distinguishes between two kinds of oath - on fire and on water), white – black (the corresponding colour of sacrifices brought to Mitra and Varuna), visible – invisible, related to the cosmos – related to chaos, collective – individual, social – natural, legal – magic. Mitra and Varuna work as basic classifiers in the model of the world of ancient Indians.

Dievs - (God) is the supreme god. In ancient Latvian mythology, Dievs was not just the father of the Gods, he was the essence of them all. This symbol represents the sky, as a roof over the earth. 

Michał Łuczyński

The author presents the results of his research into one of forgotten source materials in the field of religion in Slavic studies, the story “Quomodo zabulus...” from the collection “De miraculis” (1178–1180) by Herbert of Clairvaux. The analysis of the copy leads to the conclusion that it shows the beliefs of the tribes of frontal Pomerania as well as their confrontation with Christianity on the eve of the battle of Dymino (1164) which put an end to Paganism in this faction of western Slavs.

The corpus of historic sources which was in recent years reintroduced or rather discovered for Slavic studies is supplemented by an unknown piece “Herberti turrium sardiniae archiepiscopi De miraculis libri tres,” entitled “Quomodo zabulus in scemate regio seipsum ydalatris ostendebat.”